法華論疏 2.319

2.319

初有為無為法門，即三有為三無為攝一切法盡。第二責法所因起。因緣非因緣亦攝一切法，有為法從因緣生，無為法不從因緣生。何似法責其譬類，謂常無常法亦攝一切法盡。問：常無常與有為無為何異？答：若取攝法論名義，異體更無異。若取異者，有為無為即三有為三無為。今常無常者，謂法身常、應化無常。至後當釋。問：常無常云何名似法？答：證得無常果，故言相似。亦得無常理，與文相似。何法相者責法相，有為法有生住滅三相，無為法無生無住無滅無三相，此二亦攝一切法。問：生等三相不生等三相與常無常為無為復何異？答：約相不同，所以異耳，體更無異。何體法者責法體，五陰是為體，非五陰是無為體，約五陰體非五陰體不同，此二亦攝一切法盡。又一切法要具五義，謂為無為乃至陰非陰也。如《智論》云「一切法要具九義」。

The first gate of conditioned and unconditioned dharmas: namely, the three conditioned and three unconditioned completely subsume all dharmas. The second investigates what the dharmas arise from. Causes and conditions and non-causes and conditions also subsume all dharmas: conditioned dharmas arise from causes and conditions, while unconditioned dharmas do not arise from causes and conditions. "What like dharmas" investigates their analogies and categories: permanent and impermanent dharmas also completely subsume all dharmas. Question: What is the difference between permanent/impermanent and conditioned/unconditioned? Answer: If viewed in terms of the Mahāyānasaṃgraha's nominal meanings, they differ, but their essences do not differ. If viewed in terms of difference: conditioned and unconditioned are the three conditioned and three unconditioned. Here, permanent and impermanent means the dharmakāya is permanent and the responsive manifestations are impermanent. This will be explained later. Question: Why are permanent and impermanent called like dharmas? Answer: Because one realizes and attains the impermanent fruit, it is said to be similar. One also attains the impermanent principle, which is similar to the text. "What characteristic dharmas" investigates the characteristics of dharmas: conditioned dharmas have the three characteristics of arising, abiding, and ceasing; unconditioned dharmas have no arising, no abiding, and no ceasing, lacking the three characteristics. These two also subsume all dharmas. Question: How do the three characteristics of arising and so forth and not arising and so forth differ from permanent/impermanent and conditioned/unconditioned? Answer: They differ only because their characteristics are not the same; their essences do not differ. "What essence dharmas" investigates the essence of dharmas: the five skandhas are the essence of the conditioned, and non-five skandhas are the essence of the unconditioned; differing in terms of the five skandhas essence and non-five skandhas essence, these two also completely subsume all dharmas. Furthermore, all dharmas must possess five meanings, namely conditioned/unconditioned up to skandhas/non-skandhas. As the Dazhidulun states: "All dharmas must possess nine meanings."